SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
na ca mat-sthāni bhūtāni
paśya me yogam aiśvaram
bhūta-bhṛn na ca bhūta-stho
mamātmā bhūta-bhāvanaḥ
‘Behold My Divine Power that while beings are not upheld by Me, I am yet the Upholder of all beings ; and yet am I not seated in them. By my will I hold all.’
All this Kosmos constituted of Sentient and Insentient creatures, is permeated by Me.
By My subtle Form, =insensible or indiscernible (avyakta) Form. This means : ‘My nature as the unrevealed presence, as the internal (hidden) Ruler (antaryāmin)’. In spirit, thus, I pervade. I do so in My relation to the Universe as the Sovereign Lord (Śeshi)[3. Vide, note 3, Chapter 8 Proem. The word Śeshi is also rendered as Appropriator and Disposer. The sense conveyed by the Śesha-Śeshī relation is
as in Cor: 5-15: ‘they which live should not live unto themselves, but unto Him’.], and for sustaining and ordering it, as declared in the Śruti—(Antaryāmi-Brāhmaṇa):—
‘(He) Who sits in earth, …., Whom earth knows not,’[4. Bri: Up: v-7-3 (Yaḥ prithivyām tishṭnan etc).]
‘(He) Who sits in ātmā, …., Whom ātmā knows not’[5. Bri: Up: v-7-22, Kānvāpāṭha (Ya ātmani tishṭhan etc.],
Hence all existences have their Rest in Me, in My aspect as the Internal Ruler. That I am the Internal Ruler, is expressed in the same Antaryāmi-Brāhmaṇa[6. Bri: Up°: V-7, goes by the name of Antaryāmi-Brāhmaṇa] thus:—
‘(He) to whom earth is body, Who, in the interior of earth, rules’[7. Bri: Up: V-7-3, (Yasya pṛithivī śarīram etc.]
‘(He), to Whom ātma is body, Who, in the interior of ātma, rules.’[8. Bri: Up: V-7-22, (Yasy-ātmā śarīram etc.].
By saying ‘body’ and ‘Ruler’, the subjection of all things to His rule, and all things deriving their existence from Him is established. Hence He is also the Sovereign Lord and Master (Śeshī).[9. Vide, note 3, Chapter 8 Proem. The word Śeshi is also rendered as Appropriator and Disposer. The sense conveyed by the Śesha-Śeshī relation is
as in Cor: 5-15: ‘they which live should not live unto themselves, but unto Him’.]
‘But I do not rest in them‘. =As for Me, I do not derive support from them; meaning that I do not in any way owe to them My own Being.
Beings are not upheld by Me: This means that I do not hold[10. In book: “am no held by” which seems to be a printing error.] them in the manner that a vessel upholds water, but that I support all existence by My will.
Just fancy this wonderful Divine mode of Mine (yogam aiśvaram). The wonder or Divine Power is that my way is so unique and singular, and that it does not find comparison elsewhere.
What is this yoga (wonderful Mode or Power)?
‘I am the Upholder of all beings, and yet I am not seated in them. By My will I hold all’:—
I am the Supporter of all beings (bhūta-bhṛit)[11. The 6th name of God. Cp: Taittirīya: Nārāyaṇam: I-2; Kaushitaki Up°: III-9.] and I derive no kind of benefit from them.
Mam-ātma=My mind= My will. My abundance of will (manomayaḥ) alone is the Cause of existence, the Prop of existences, and What establishes an order for existences (Bhūta-bhāvanaḥ).[12. The 9th name of God = The Bearer, Nourisher, and Giver of all good things.]
An illustration is now given to show how all things depend on My will for their being and moving:—
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